expressions, which he most immediately uses about the rising of the sun,
has an eye to the rising of the Sun of Righteousness from the grave, and
that the expressions that the Holy Ghost here uses are conformed to such
a view. The times of the Old Testament are times of night in comparison
of the gospel day, and are so represented in Scripture, and therefore
the approach of the day of the New Testament dispensation in the birth
of Christ, is called the day-spring from on high visiting the earth
(Luke i. 78), “Through the tender mercy of our God; whereby the
day-spring from on high hath visited us;” and the commencing of the
gospel dispensation as it was introduced by Christ, is called the Sun of
Righteousness rising. Mal. iv. 2. But this gospel dispensation commences
with the resurrection of Christ. Therein the Sun of Righteousness rises
from under the earth, as the sun appears to do in the morning, and comes
forth as a bridegroom. He rose as the joyful, glorious bridegroom of his
church; for Christ, especially as risen again, is the proper bridegroom,
or husband, of his church, as the apostle teaches (Rom. vii. 4),
“Wherefore, my brethren, ye also are become dead to the law by the body
of Christ; that ye should be married to another, even to him who is
raised from the dead, that we should bring forth fruit unto God.” He
that was covered with contempt, and overwhelmed in a deluge of sorrow,
has purchased and won his spouse, for he loved the church, and gave
himself for it, that he might present it to himself; now he comes forth
as a bridegroom to bring home his purchased spouse to him in spiritual
marriage, as he soon after did in the conversion of such multitudes,
making his people willing in the day of his power, and hath also done
many times since, and will do in a yet more glorious degree. And as the
sun when it rises comes forth like a bridegroom gloriously adorned, so
Christ in his resurrection entered on his state of glory. After his
state of sufferings, he rose to shine forth in ineffable glory as the
King of heaven and earth, that he might be a glorious bridegroom, in
whom his church might be unspeakably happy. Here the Psalmist says that
God _has placed a tabernacle for the sun in the heavens_: so God the
Father had prepared an abode in heaven for Jesus Christ; he had set a
throne for him there, to which he ascended after he rose. The sun after
it is risen ascends up to the midst of heaven, and then at that end of
its race descends again to the earth; so Christ when he rose from the
grave ascended up to the height of heaven, and far above all heavens,
but at the end of the gospel day will descend again to the earth. It is
here said that the risen sun “rejoiceth as a strong man to run a race.”
So Christ, when he rose, rose as a man of war, as the Lord strong and
mighty, the Lord mighty in battle; he rose to conquer his enemies, and
to show forth his glorious power in subduing all things to himself,
during that race which he had to run, which is from his resurrection to
the end of the world, when he will return to the earth again.... That
the Holy Ghost here has a mystical meaning, and has respect to the light
of the Sun of Righteousness, and not merely the light of the natural
sun, is confirmed by the verses that follow in which the Psalmist
himself seems to apply them to the word of God, which is the light of
that Sun, even of Jesus Christ, who himself revealed the word of God:
see the very next words, “The law of the Lord is perfect,”
etc.—_Jonathan Edwards, 1703-1758._
_Verse 5.—“Which is as a bridegroom,”_ etc. The sun is described like a
bridegroom coming out of his chamber, dressed and prepared, and as a
giant rejoicing to run his race; but though the sun be thus prepared,
and dressed, and ready, yet if the Lord send a writ and a prohibition to
the sun to keep within his chamber, he cannot come forth, his journey is
stopped. Thus also he stops man in his nearest preparations for any
action. If the Lord will work, who shall let it? Isaiah xliii. 13. That
is, there is no power in heaven or earth which can hinder him. But if
the Lord will let, who shall work? Neither sun, nor stars, nor men, nor
devils, can work, if he forbids them. The point is full of
comfort.—_Joseph Caryl._
_Verse 5.—“Which is as a bridegroom,”_ etc. The Sun of Righteousness
appeared in three signs especially; _Leo_, _Virgo_, _Libra_. 1. In
_Leo_, roaring as a lion, in the law; so that the people could not
endure his voice. 2. In _Virgo_, born of a pure virgin in the gospel. 3.
In _Libra_, weighing our works in his balance at the day of judgment. Or
as Bernard distinguisheth his threefold coming aptly—_venit ad homines,
venit in homines, venit contra homines_: in the time past he came _unto_
men as upon this day[9]; in the time present, he comes by his spirit
_into_ men every day; in the time future, he shall come _against_ men at
the last day. The coming here mentioned is his coming in the flesh—for
so the fathers usually gloss the text—he came forth of the virgin’s
womb, “_as a bridegroom out of his chamber._” As a _bridegroom_, for the
King of heaven at this holy time made a great wedding for his Son. Matt.
xxii. 1. Christ is the _bridegroom_, man’s nature the bride, the
conjunction and blessed union of both in one person is his marriage. The
best way to reconcile two disagreeing families is to make some marriage
between them: even so, the Word became flesh, and dwelt among us in the
world that he might hereby make our peace, reconciling God to man and
man to God. By this happy match the Son of God is become the Son of Man,
even flesh of our flesh, and bone of our bones; and the sons of men are
made the sons of God, “of his flesh and of his bones,” as Paul saith,
Eph. v. 30. So that now the church being Christ’s own spouse, saith, “I
am my Beloved’s, and my Beloved is mine.” Cant. vi. 3. My sin is his
sin, and his righteousness is my righteousness. He who knew no sin, for
my sake was made sin; and I, contrariwise, having no good thing, am made
the righteousness of God in him: I which am _brown_ by persecution, and
_black_ by nature (Cant. i. 5), so foul as the sow that walloweth in the
mire, through his favour am comely, without spot or wrinkle, so white as
the snow, like a lily among thorns, even the fairest among women. Cant.
ii. 2. This happy _marriage_ is not a _mar age_, but it makes a _merry
age_, being “the consolation of Israel,” and comfort of Jerusalem’s
heart. Indeed, Christ our husband doth absent himself from us in his
body for a time; but when he did ascend into heaven he took with him our
pawn, namely his flesh; and he gave us his pawn, namely, his Spirit,
assuring us that we shall one day, when the world is ended, enter with
him into the wedding chamber, and there feast with him, and enjoy his
blessed company for evermore.—_John Boys._
_Verse 6.—“There is nothing hid from the heat thereof.”_—This is
literally the case. The earth receives its heat from the sun, and by
conduction, a part of it enters the crust of our globe. By convection,
another portion is carried to the atmosphere, which it warms. Another
portion is radiated into space, according to laws yet imperfectly
understood, but which are evidently connected with the colour, chemical
composition, and mechanical structure of parts of the earth’s surface.
At the same time the ordinary state of the air, consisting of gases and
vapour, modifies the heat rays and prevents scorching. Thus, the solar
heat is equalised by the air. Nothing on earth or in air is hid from the
heat of the sun.... Even the colour of some bodies is changed by
heat.... Heat also is in bodies in a state which is not sensible, and is
therefore called latent heat, or heat of fluidity, because it is
regarded as the cause of fluidity in ponderable substances. It can fuse
every substance it does not decompose below the melting point, as in the
case of wood. Every gas may be regarded as consisting of heat, and some
basis of ponderable matter, whose cohesion it overcomes, imparting a
tendency to great expansion, when no external obstacle prevents, and
this expansive tendency is their elasticity or tension. Certain gases
have been liquefied under great pressure, and extreme cold. Heat, also,
at certain temperatures, causes the elasticity of vapours to overcome
the atmospheric pressure which can no longer restrain them. An example
of this is the boiling point of water; and, indeed, in every case the
true instance is the boiling point. Philosophers are agreed that the
affinity of heat for any ponderable substance is superior to all other
forces acting upon it. No ponderable matters can combine without
disengagement of heat.... And the same occurs from every mechanical
pressure and condensation of a body. In all these cases, and many more,
there are like evidences of the presence and influences of heat; but the
facts now advanced are sufficient to show us the force of the
expression, that in terrestrial things nothing is hid from, or can by
any possibility escape the agency of heat.—_Edwin Sidney, A.M., in
“Conversations on the Bible and Science,” 1866._
_Verse 6 (last clause).—“There is nothing hid from the heat,”_ nothing
from the light of Christ. It is not solely on the mountain top that he
shines, as in the days before he was fully risen, when his rays,
although unseen by the rest of the world, formed a glory round the heads
of his prophets, who saw him while to the chief part of mankind he was
still lying below the horizon. Now, however, that he is risen, he pours
his light through the valley, as well as over the mountain; nor is there
any one, at least in these countries, who does not catch some gleams of
that light, except those who burrow and hide themselves in the dark
caverns of sin. But it is not light alone that Christ sheds from his
heavenly tabernacle. As nothing is hid from his light, neither is
anything hid from his heat. He not only enlightens the understanding, so
that it shall see and know the truth; he also softens, and melts, and
warms the heart, so that it shall love the truth, and calls forth fruit
from it, and ripens the fruit he has called forth; and that too on the
lowliest plant which creeps along the ground, as well as the loftiest
tree....
Though while he was on earth, he had fullest power of bestowing every
earthly gift, yet, in order that he should be able to bestow heavenly
gifts with the same all-healing power, it was necessary that he should
go up into heaven. When he had done so, when he had ascended into _his
tabernacle in the heavens_, then, he promises his disciples, he would
send down the Holy Spirit of God, who should bring them heavenly gifts,
yea, who should enter into their hearts, and make them bring forth all
the fruits of the Spirit in abundance; should make them abound in love,
in peace, in longsuffering, in gentleness, in goodness, in faith, in
meekness, in temperance. These are the bright heavenly rays, which, as
it were, make up the pure light of Christ; _and from this heat nothing
is hid_. Even the hardest heart may be melted by it; even the foulest
may be purified.—_Julius Charles Hare, M.A., 1841._
_Verse 7.—“The law of the Lord is perfect, converting the soul.”_ To man
fallen, the law only convinceth of sin, and bindeth over to death, it is
nothing but a killing letter; but the gospel, accompanied by the power
of the Spirit, bringeth life. Again, it is said, “_The law of the Lord
is perfect, converting the soul_;” therefore it seems the law may also
be a word of salvation to the creature. I answer; by the law there, is
not meant only that part of the word which we call the covenant of
works, but there it is put for the whole word, for the whole doctrine of
the covenant of life and salvation; as Psalm i. 2: “His delight is in
the law of the Lord; and in his law doth he meditate day and night.” And
if you take it in that stricter sense, then it converteth the soul but
by accident, as it is joined with the gospel, which is the ministry of
life and righteousness, but in itself it is the law of sin and death.
Look, as a thing taken simply, would be poison and deadly in itself, yet
mixed with other wholesome medicines, it is of great use, is an
excellent physical ingredient; so the law is of great use as joined with
the gospel, to awaken and startle the sinner, to show him his duty, to
convince him of sin and judgment; but it is the gospel properly that
pulls in the heart.—_Thomas Manton._
_Verse 7.—The law_, or doctrine, an orderly manner of instruction, an
institution or disposition, called in Hebrew _torah_, which implies both
doctrine and an orderly disposition of the same. Therefore where one
prophet, relating David’s words, saith _the law_ of man (2 Sam. vii.
19), another saith, _the orderly estate_, or, _course_ of man. 1 Cor.
xvii. 17. The Holy Ghost, in Greek, calls it _Nomos_, a law (Heb. viii.
10), from Jer. xxxi. 33. This name is most commonly ascribed to the
precepts given by Moses at Mount Sinai (Deut. xxxii. 4; Mal. iv. 4; John
i. 17, and vii. 19); it is also largely used for all his writings. For
the history of Genesis is called _law_ (Gal. iv. 21), from Gen. xvi. And
though sometimes the law be distinguished from the Psalms and Prophets
(Luke xvi. 16, and xxiv. 24), yet the other prophets’ books are called
_law_ (1 Cor. xiv. 21), from Isa. xxviii. 11; the Psalms are also thus
named (John x. 24 and xv. 25), from Psalm lxxxii. 6 and xxxv. 19. Yea,
one Psalm is called a _law_ (Psalm lxxviii. 1); and the many branches of
Moses’ doctrine as the _law_ of the sin-offering, etc., Lev. vi. 25. And
generally it is used for any _doctrine_, as the _law_ of works, the
_law_ of faith, etc. Rom. iii. 27.—_Henry Ainsworth._
_Verse 7.—“Converting the soul.”_ This version conveys a sense good and
true in itself, but is not in accordance with the design of the Psalmist
which is, to express the divine law on the feelings and affections of
good men. The Hebrew terms properly mean, “bringing back the spirit,”
when it is depressed by adversity, by refreshing and consoling it: like
food, it restores the faint, and communicates vigour to the
disconsolate.—_William Walford, 1837._
_Verse 7.—“Converting the soul.”_ The heart of man is the most free and
hard of anything to work upon, and to make an impression and stamp upon
this hard heart, this heart that is so stony, adamantine, “harder than
the nether millstones,” as the Scripture teacheth. To compel this
free-will, this _Domina sui actus_, the queen in the soul, the empress,
it cannot be without a divine power, without a hand that is omnipotent;
but the ministers do this by the Word—they mollify, and wound, and break
this heart, they incline, and bow, and draw this free-will whither the
spirit listeth. And Clemens Alexandrinus is not afraid to say, that if
the fables of Orpheus and Amphion were true—that they drew birds,
beasts, and stones, with their ravishing melody—yet the harmony of the
Word is greater, which translates men from Helicon to Zion, which
softens the hard heart of man obdurate against the truth, that “raises
up children to Abraham of stones,” that is (as he interprets), of
unbelievers, which he calls stocks and stones, that put their trust in
stones and stocks; which metamorphoses men that are beastlike, wild
birds for their lightness and vanity, serpents for their craft and
subtlety, lions for their wrath and cruelty, swine for voluptuousness
and luxury, etc.; and charms them so that of wild beasts they become
tame men; that makes living _stones_ (as he did others) come of their
own accord to the building of the walls of Jerusalem (as he of Thebes),
to the building of a living temple to the everliving God. This must
needs be a truly persuasive charm, as he speaks.—_John Stoughton’s
“Choice Sermons,” 1640._
_Verse 7.—“Making wise the simple.”_ The apostle Paul in Eph. i. 8,
expresseth conversion, and the whole work inherently wrought in us, by
the making of a man wise. It is usual in the Scriptures, and you may
ofttimes meet with it: “_converting the soul_,” “_making wise the
simple_.” The beginning of conversion, and so all along, the increase of
all grace to the end, is expressed by wisdom entering into a man’s
heart. “If wisdom enter into thy heart,” and so goes on to do more and
more; not unto thy head only—a man may have all that, and be a fool in
the end, but when it entereth into the heart, and draws all the
affections after it, and along with it, “when knowledge is pleasant to
thy soul,” then a man is converted; when God breaks open a man’s heart,
and makes wisdom fall in, enter in, and make a man wise.—_Thomas
Goodwin._
_Verse 7._—This verse, and the two next following, which treat of God’s
law, are in Hebrew, written each of them with ten words, according to
the number of the ten commandments, which are called the ten words.
Exodus xxxiv. 28.—_Henry Ainsworth._
_Verses 7, 8._—“_The testimony of the Lord is pure, enlightening the
eyes_,” revealing the object, ennobling the organ.—_Richard Stock._
_Verses 7-11._—All of us are by nature the children of wrath; our souls
are like the _porches_ of Bethesda (John v.), in which are lodged a
great many “sick folk, blind, halt, withered;” and the Scriptures are
like the _pool_ of Bethesda, into which whosoever entereth, after God’s
Holy Spirit hath a little stirred the water, is “made whole of
whatsoever disease he hath.” He that hath anger’s frenzy, being as
furious as a lion, by stepping into this pool shall in good time become
as gentle as a lamb; he that hath the blindness of intemperance, by
washing in this pool shall easily see his folly; he that hath envy’s
rust, avarice’s leprosy, luxury’s palsy, shall have means and medicines
here for the curing of his maladies. _The word of God_ is like the drug
_catholicon_, that is instead of all purges; and like the herb
_panaces_, that is good for all diseases. Is any man heavy? _the
statutes of the Lord rejoice the heart_: is any man in want? _the
judgments of the Lord are more to be desired than gold, yea, than much
fine gold, and by keeping of them there is great reward_: is any man
ignorant? _the testimonies of the Lord give wisdom to the simple_, that
is, to little ones, both in standing and understanding. In standing, as
unto little Daniel, little John the evangelist, little Timothy: to
little ones in understanding; for the great philosophers who were the
wizards of the world, because they were not acquainted with God’s law
became fools while they professed themselves wise. Rom. i. 22. But our
prophet saith, “I have more understanding than all my teachers, because
thy testimonies are my meditation,” and my study. Psalm cxix. 99. To
conclude, whatsoever we are by corruption of nature, God’s law
_converteth_ us, and maketh us to speak with new tongues, and to sing
new songs unto the Lord, and to become new men and new creatures in
Christ. 2 Cor. v. 17.—_J. Boys._
_Verse 8.—“The statutes.”_ Many divines and critics, and Castalio in
particular, have endeavoured to attach a distinct shade of meaning to
the words, _law_, _testimony_, _the statutes_, _commandments_, _fear_,
_judgments_, occurring in this context. תּוֹרָה, _the law_, has been
considered to denote the preceptive part of revelation. עֵדוּת, _the
testimony_, has been restricted to the doctrinal part. פִּקּוּדִים, _the
statutes_, has been regarded as relating to such things as have been
given in charge. מִצְוָה, _the commandment_, has been taken to express
the general body of the divine law and doctrine. יִרְאָה, _religious
fear_. מִשְׁפָּטִים, _the judgments_, the civil statutes of the Mosaic
law, more particularly the penal sanctions.—_John Morison._
_Verse 8.—“The statutes of the Lord are right, rejoicing the heart.”_
How odious is the profaneness of those Christians who neglect the Holy
Scriptures, and give themselves to reading other books! How many
precious hours do many spend, and that not only on work days, but holy
days, in foolish romances, fabulous histories, lascivious poems! And why
this, but that they may be cheered and delighted, when as full joy is
only to be had in these holy books. Alas! the joy you find in those
writings is perhaps pernicious, such as tickleth your lust, and
promoteth contemplative wickedness. At the best it is but vain, such as
only pleaseth the fancy and affecteth the wit; whereas these holy
writings (to use David’s expression), are “_right, rejoicing the
heart_.” Again, are there not many who more set by Plutarch’s morals,
Seneca’s epistles, and such like books, than they do by the Holy
Scriptures? It is true, Beloved, there are excellent truths in those
moral writings of the heathen, but yet they are far short of these
sacred books. Those may comfort against outward trouble, but not against
inward fears; they may rejoice the mind, but cannot quiet the
conscience; they may kindle some flashy sparkles of joy, but they cannot
warm the soul with a lasting fire of solid consolations. And truly,
brethren, if ever God give you a spiritual ear to judge of things
aright, you will then acknowledge there are no bells like to those of
Aaron’s, no harp like to that of David’s, no trumpet like to that of
Isaiah’s, no pipes like to those of the apostle’s; and, you will confess
with Petrus Damianus, that those writings of heathen orators,
philosophers, poets, which formerly were so pleasing, are now dull and
harsh in comparison of the comfort of the Scriptures.—_Nathanael Hardy,
D.D., 1618-1670._
_Verse 10.—“Sweeter than honey and the honeycomb.”_ Love the word
written. Psa. cxix. 97. “Oh, how love I thy law!” “Lord,” said
Augustine, “let the holy Scriptures be my chaste delight.” Chrysostom
compares the Scripture to a garden, every truth is a fragrant flower,
which we should wear, not on our bosom, but in our heart. David counted
the word “_sweeter than honey and the honeycomb._” There is that in
Scripture which may breed delight. It shows us the way to riches: Deut.
xxviii. 5, Prov. iii. 10; to long life: Psa. xxxiv. 12; to a kingdom:
Heb. xii. 28. Well, then, may we count those the _sweetest hours_ which
are spent in reading the holy Scriptures; well may we say with the
prophet (Jer. xv. 16), “Thy words were found and I did eat them; and
they were the joy and rejoicing of my heart.”—_Thomas Watson._
_Verse 10.—“Sweeter than honey and the honeycomb.”_ There is no
difference made amongst us between the delicacy of honey in the comb and
that which is separated from it. From the information of Dr. Halle,
concerning the diet of the Moors of Barbary, we learn that they esteem
honey a very wholesome breakfast, “and the most delicious that which is
in the comb with the young bees in it, before they come out of their
cases, whilst they still look milk-white.” (_Miscellanea Curiosa_, vol.
iii. p. 382.) The distinction made by the Psalmist is then perfectly
just and conformable to custom and practice, at least of more modern,
and probably, equally so of ancient times.—_Samuel Burder, A.M., in
“Oriental Customs,” 1812._
_Verse 11.—“Moreover by them is thy servant warned.”_ A certain Jew had
formed a design to poison Luther, but was disappointed by a faithful
friend, who sent Luther a portrait of the man, with a warning against
him. By this, Luther knew the murderer and escaped his hands. Thus the
word of God, O Christian, shows thee the face of those lusts which Satan
employs to destroy thy comforts and poison thy soul.—_G. S. Bowes, B.A.,
in “Illustrative Gatherings for Preachers and Teachers,” 1860._
_Verse 11.—“In keeping of them there is great reward.”_ This “_keeping
of them_” implies great carefulness to know, to remember, and to
observe; and the “_reward_” (lit. “the end”), _i.e._, the recompense, is
far beyond anticipation.—_W. Wilson._
_Verse 11.—“In keeping of them there is great reward.”_ Not only for
keeping, but in keeping of them, there is great reward. The joy, the
rest, the refreshing, the comforts, the contents, the smiles, the
incomes that saints now enjoy, in the ways of God, are so precious and
glorious in their eyes, that they would not exchange them for ten
thousands worlds. Oh! if the vails,[10] be thus sweet and glorious
before pay-day comes, what will be that glory that Christ will crown his
saints with for cleaving to his service in the face of all difficulties,
when he shall say to his Father, “Lo, here am I, and the children which
thou hast given me.” Isa. viii. 18. If there be so much to be had in the
wilderness, what then shall be had in paradise!—_Thomas Brooks._
_Verse 11.—“In keeping of them there is great reward.”_ Not only _for
keeping_ but _in keeping_ of them. As every flower hath its sweet smell,
so every good action hath its sweet reflection upon the soul: and as
Cardan saith, that every precious stone hath some egregious virtue; so
here, righteousness is its own reward, though few men think so, and act
accordingly. Howbeit, the chief reward is not till the last cast, till
we come to heaven. The word here rendered “_reward_,” signifieth _the
heel_, and by a metaphor, the _end_ of a work, and the _reward_ of it,
which is not till the end.—_John Trapp._
_Verse 11.—“Reward.”_ Though we should not serve God for a reward, yet
we shall have a reward for our service. The time is coming when
ungodliness shall be as much prosecuted by justice, as in times past
godliness had been persecuted by injustice. Though our reward be not for
our good works, yet we shall have our good works rewarded, and have a
good reward for our works. Though the best of men (they being at the
best but unprofitable servants) deserve nothing at the hands of God, yet
they may deserve much at the hands of men; and if they have not the
recompense they deserve, yet it is a kind of recompense to have
deserved. As he said, and nobly, “I had rather it should be said, Why
doth not Cato’s image stand here? than that it should be said, Why doth
it stand here?”—_Ralph Venning, 1620-1673._